with all the minuteness of a real story. In Dr. Patrick's the same
plan is generally announced as arising from the earnest longing of a
traveller, whom he calls Philotheus or Theophilus, whose desires are
fixed on journeying to Jerusalem as a pilgrim. After much distressing
uncertainty, caused by the contentions of pretended guides, who
recommend different routes, he is at length recommended to a safe and
intelligent one. Theophilus hastens to put himself under his pilotage,
and the good man gives forth his instructions for the way, and in
abundant detail, so that all the dangers of error and indifferent
company may be securely avoided; but in all this, very little care is
taken even to preserve the appearance of the allegory: in a word, you
have, almost in plain terms, the moral and religious precepts
necessary to be observed in the actual course of a moral and religious
life. The pilgrim, indeed, sets out upon his journey, but it is only
in order again to meet with his guide, who launches further into whole
chapters of instructions, with scarcely a reply from the passive
pupil. It is needless to point out the extreme difference between this
strain of continued didactics, rather encumbered than enlivened by a
starting metaphor, which, generally quite lost sight of, the author
recollects every now and then, as if by accident--and the thoroughly
life-like manner in which John Bunyan puts the adventures of his
pilgrim before us. Two circumstances alone strike us as trenching
somewhat on the manner of him of Elstow: the one is where the guide
awakens some sluggish pilgrims, whom he finds sleeping by the way;[6]
the other is where their way is crossed by two horsemen, who insist
upon assuming the office of guide. 'The one is a pleasing talker,
excellent company by reason of his pleasant humour, and of a carriage
very pleasant and inviting; but they observed he had a sword by his
side, and a pair of pistols before him, together with another
instrument hanging at his belt, which was formed for pulling out of